Year 7: Myths and Legends Home Pack
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Norse Myth Guide
Norse Myth If it has a * next to it don’t worry about it for the quiz. Everything else is fair game within reason as I know this is a lot. Just make sure you know the basics. Heimdall -Characteristics -Can hear grass grow -Needs only as much sleep as a bird -Guards Bifrost -Will kill and be killed by Loki at Ragnarok -He is one of the Aesir -Has foresight like the Vanir -Other Names -Vindhler -Means "wind shelter" -The White God As -Hallinskidi -Means "bent stick" but actually refers to rams -Gullintani -Received this nickname from his golden teeth -Relationships -Grandfather to Kon the Young -Born of the nine mothers -Items -Gjallarhorn -Will blow this to announce Ragnarok -Sword Hofund -Horse Golltop -Places -Lives on "heavenly mountain" Himinbjorg -Stories -Father of mankind -He went around the world as Rig -He slept with many women -Three of these women, Edda, Amma, and Modir, became pregnant -They gave birth to the three races of mankind -Jarl, Karl, and Thrall -Recovering Brisingamen -Loki steals Brisingamen from Freya -He turns himself into a seal and hides -Freya enlists Heimdall to recover the necklace -They find out its Loki, so Heimdall goes to fight him -Heimdall also turns into a seal, and they fight at Singasteinn -Heimdall wins, and returns the necklace to Freya -Meaning of sword -A severed head was thrown at Heimdall -After this incident, a sword is referred to as "Heimdall's head" -Possession of knowledge -Left his ear in the Well of Mimir to gain knowledge Aegir* -Characteristics -God of the ocean/sea -Is sometimes said -
Old Norse Mythology — Comparative Perspectives Old Norse Mythology— Comparative Perspectives
Publications of the Milman Parry Collection of Oral Literature No. 3 OLd NOrse MythOLOgy — COMParative PersPeCtives OLd NOrse MythOLOgy— COMParative PersPeCtives edited by Pernille hermann, stephen a. Mitchell, and Jens Peter schjødt with amber J. rose Published by THE MILMAN PARRY COLLECTION OF ORAL LITERATURE Harvard University Distributed by HARVARD UNIVERSITY PRESS Cambridge, Massachusetts & London, England 2017 Old Norse Mythology—Comparative Perspectives Published by The Milman Parry Collection of Oral Literature, Harvard University Distributed by Harvard University Press, Cambridge, Massachusetts & London, England Copyright © 2017 The Milman Parry Collection of Oral Literature All rights reserved The Ilex Foundation (ilexfoundation.org) and the Center for Hellenic Studies (chs.harvard.edu) provided generous fnancial and production support for the publication of this book. Editorial Team of the Milman Parry Collection Managing Editors: Stephen Mitchell and Gregory Nagy Executive Editors: Casey Dué and David Elmer Production Team of the Center for Hellenic Studies Production Manager for Publications: Jill Curry Robbins Web Producer: Noel Spencer Cover Design: Joni Godlove Production: Kristin Murphy Romano Library of Congress Cataloging-in-Publication Data Names: Hermann, Pernille, editor. Title: Old Norse mythology--comparative perspectives / edited by Pernille Hermann, Stephen A. Mitchell, Jens Peter Schjødt, with Amber J. Rose. Description: Cambridge, MA : Milman Parry Collection of Oral Literature, 2017. | Series: Publications of the Milman Parry collection of oral literature ; no. 3 | Includes bibliographical references and index. Identifers: LCCN 2017030125 | ISBN 9780674975699 (alk. paper) Subjects: LCSH: Mythology, Norse. | Scandinavia--Religion--History. Classifcation: LCC BL860 .O55 2017 | DDC 293/.13--dc23 LC record available at https://lccn.loc.gov/2017030125 Table of Contents Series Foreword ................................................... -
An Examination of the Role of Wealhtheow in Beowulf
Merge Volume 1 Article 2 2017 The Pagan and the Christian Queen: An Examination of the Role of Wealhtheow in Beowulf Tera Pate Follow this and additional works at: https://athenacommons.muw.edu/merge Part of the Other Classics Commons Recommended Citation Pate, Tara. "The Pagan and the Christian Queen: An Examination of the Role of Wealhtheow in Beowulf." Merge, vol. 1, 2017, pp. 1-17. This Article is brought to you for free and open access by ATHENA COMMONS. It has been accepted for inclusion in Merge by an authorized editor of ATHENA COMMONS. For more information, please contact [email protected]. Merge: The W’s Undergraduate Research Journal Image Source: “Converged” by Phil Whitehouse is licensed under CC BY 2.0 Volume 1 Spring 2017 Merge: The W’s Undergraduate Research Journal Volume 1 Spring, 2017 Managing Editor: Maddy Norgard Editors: Colin Damms Cassidy DeGreen Gabrielle Lestrade Faculty Advisor: Dr. Kim Whitehead Faculty Referees: Dr. Lisa Bailey Dr. April Coleman Dr. Nora Corrigan Dr. Jeffrey Courtright Dr. Sacha Dawkins Dr. Randell Foxworth Dr. Amber Handy Dr. Ghanshyam Heda Dr. Andrew Luccassan Dr. Bridget Pieschel Dr. Barry Smith Mr. Alex Stelioes – Wills Pate 1 Tera Katherine Pate The Pagan and the Christian Queen: An Examination of the Role of Wealhtheow in Beowulf Old English literature is the product of a country in religious flux. Beowulf and its women are creations of this religiously transformative time, and juxtapositions of this work’s women with the women of more Pagan and, alternatively, more Christian works reveals exactly how the roles of women were transforming alongside the shifting of religious belief. -
How Uniform Was the Old Norse Religion?
II. Old Norse Myth and Society HOW UNIFORM WAS THE OLD NORSE RELIGION? Stefan Brink ne often gets the impression from handbooks on Old Norse culture and religion that the pagan religion that was supposed to have been in Oexistence all over pre-Christian Scandinavia and Iceland was rather homogeneous. Due to the lack of written sources, it becomes difficult to say whether the ‘religion’ — or rather mythology, eschatology, and cult practice, which medieval sources refer to as forn siðr (‘ancient custom’) — changed over time. For obvious reasons, it is very difficult to identify a ‘pure’ Old Norse religion, uncorroded by Christianity since Scandinavia did not exist in a cultural vacuum.1 What we read in the handbooks is based almost entirely on Snorri Sturluson’s representation and interpretation in his Edda of the pre-Christian religion of Iceland, together with the ambiguous mythical and eschatological world we find represented in the Poetic Edda and in the filtered form Saxo Grammaticus presents in his Gesta Danorum. This stance is more or less presented without reflection in early scholarship, but the bias of the foundation is more readily acknowledged in more recent works.2 In the textual sources we find a considerable pantheon of gods and goddesses — Þórr, Óðinn, Freyr, Baldr, Loki, Njo3rðr, Týr, Heimdallr, Ullr, Bragi, Freyja, Frigg, Gefjon, Iðunn, et cetera — and euhemerized stories of how the gods acted and were characterized as individuals and as a collective. Since the sources are Old Icelandic (Saxo’s work appears to have been built on the same sources) one might assume that this religious world was purely Old 1 See the discussion in Gro Steinsland, Norrøn religion: Myter, riter, samfunn (Oslo: Pax, 2005). -
The Prose Edda
THE PROSE EDDA SNORRI STURLUSON (1179–1241) was born in western Iceland, the son of an upstart Icelandic chieftain. In the early thirteenth century, Snorri rose to become Iceland’s richest and, for a time, its most powerful leader. Twice he was elected law-speaker at the Althing, Iceland’s national assembly, and twice he went abroad to visit Norwegian royalty. An ambitious and sometimes ruthless leader, Snorri was also a man of learning, with deep interests in the myth, poetry and history of the Viking Age. He has long been assumed to be the author of some of medieval Iceland’s greatest works, including the Prose Edda and Heimskringla, the latter a saga history of the kings of Norway. JESSE BYOCK is Professor of Old Norse and Medieval Scandinavian Studies at the University of California, Los Angeles, and Professor at UCLA’s Cotsen Institute of Archaeology. A specialist in North Atlantic and Viking Studies, he directs the Mosfell Archaeological Project in Iceland. Prof. Byock received his Ph.D. from Harvard University after studying in Iceland, Sweden and France. His books and translations include Viking Age Iceland, Medieval Iceland: Society, Sagas, and Power, Feud in the Icelandic Saga, The Saga of King Hrolf Kraki and The Saga of the Volsungs: The Norse Epic of Sigurd the Dragon Slayer. SNORRI STURLUSON The Prose Edda Norse Mythology Translated with an Introduction and Notes by JESSE L. BYOCK PENGUIN BOOKS PENGUIN CLASSICS Published by the Penguin Group Penguin Books Ltd, 80 Strand, London WC2R 0RL, England Penguin Group (USA) Inc., -
A Traditional Story Many Myths, Legends, and Traditional Stories from Around the World Are About Such Things As Fire, Water, Rain, Wind, Or Thunder and Lightning
✩ A traditional story Many myths, legends, and traditional stories from around the world are about such things as fire, water, rain, wind, or thunder and lightning. Sometimes these things take the form of giants, gods, or spirits that can harm or help humans. Carefully read the following facts about Norse gods. Thor and Sif What Thor was like Thor was an exaggerated, colorful character. He was huge, even for a god, and incredibly strong. He had wild hair and beard and a temper to match. He was never angry for long, though, and easily forgave people. Thor raced across the sky in his chariot drawn by two giant goats, Toothgnasher and Toothgrinder. It was their hooves that people heard when it thundered on Earth. He controlled the thunder and lightning and brewed up storms by blowing through his beard. Sailors prayed to him for protection from bad weather. Thor’s magic weapons Thor had a belt which doubled his strength when he buckled it on and iron gauntlets which allowed him to grasp any weapon. The most famous of Thor’s weapons was his hammer, Mjollnir. It always hit its target and returned to Thor’s hands after use. When a thunderbolt struck Earth, people said that Thor had flung down his hammer. Mjollnir did not only do harm, though. It also had protective powers and people wore small copies of it as jewellery to keep them safe and bring good luck. Sif Thor was married to Sif, who was famous for her pure gold, flowing hair. She was a goddess of fruitfulness and plenty. -
A Saga of Odin, Frigg and Loki Pdf, Epub, Ebook
DARK GROWS THE SUN : A SAGA OF ODIN, FRIGG AND LOKI PDF, EPUB, EBOOK Matt Bishop | 322 pages | 03 May 2020 | Fensalir Publishing, LLC | 9780998678924 | English | none Dark Grows the Sun : A saga of Odin, Frigg and Loki PDF Book He is said to bring inspiration to poets and writers. A number of small images in silver or bronze, dating from the Viking age, have also been found in various parts of Scandinavia. They then mixed, preserved and fermented Kvasirs' blood with honey into a powerful magical mead that inspired poets, shamans and magicians. Royal Academy of Arts, London. Lerwick: Shetland Heritage Publications. She and Bor had three sons who became the Aesir Gods. Thor goes out, finds Hymir's best ox, and rips its head off. Born of nine maidens, all of whom were sisters, He is the handsome gold-toothed guardian of Bifrost, the rainbow bridge leading to Asgard, the home of the Gods, and thus the connection between body and soul. He came round to see her and entered her home without a weapon to show that he came in peace. They find themselves facing a massive castle in an open area. The reemerged fields grow without needing to be sown. Baldur was the most beautiful of the gods, and he was also gentle, fair, and wise. Sjofn is the goddess who inclines the heart to love. Freyja objects. Eventually the Gods became weary of war and began to talk of peace and hostages. There the surviving gods will meet, and the land will be fertile and green, and two humans will repopulate the world. -
HOW ODIN LOST HIS EYE Chapter
HOW ODIN LOST HIS EYE Chapter Two IN the beginning of things, before Odin hung the sun, moon, and stars, there were the giants; for these were the oldest creatures that ever breathed. While most of the Frost Giants perished in the great flood of Ymir's blood, the descendants of Bergelmir survived and found a new land to fill with their progeny. They lived in Jotunheim, a land of frost and darkness, and their hearts were evil. Next came the gods, the good Æsir, who made earth and sky and sea, and who dwelt in Asgard, above the heavens. Then were created the queer little dwarfs, who lived underground in the caverns of the mountains of the land called Svartlheim, working at their mines of metal and precious stones. Last of all, the gods made men to dwell in Midgard, the good world that we know, between which and the glorious home of the Æsir stretched Bifröst, the bridge of rainbows. In those days, folk say, there was a mighty ash-tree named Yggdrasil, so vast that its branches shaded the whole earth and stretched up into heaven where the Æsir dwelt, while its roots sank far down below the lowest depth. In the branches of the big ash-tree lived a queer family of creatures. First, there was a great eagle, who was wiser than any bird that ever lived—except the two ravens, Thought and Memory, who sat upon Father Odin's shoulders and told him the secrets which they learned in their flight over the wide world. -
Prose Edda Part 3: Pp
Prose Edda Part 3: pp. 70-89 XLIX. Then spake Gangleri: "Have any more matters of note befallen among the Æsir? A very great deed of valor did Thor achieve on that journey." Hárr made answer: "Now shall be told of those tidings which seemed of more consequence to the Æsir. The beginning of the {p. 71} story is this, that Baldr the Good dreamed great and perilous dreams touching his life. When he told these dreams to the Æsir, then they took counsel together: and this was their decision: to ask safety for Baldr from all kinds of dangers. And Frigg took oaths to this purport, that fire and water should spare Baldr, likewise iron and metal of all kinds, stones, earth, trees, sicknesses, beasts, birds, venom, serpents. And when that was done and made known, then it was a diversion of Baldr's and the Æsir, that he should stand up in the Thing,[legislative assembly] and all the others should some shoot at him, some hew at him, some beat him with stones; but whatsoever was done hurt him not at all, and that seemed to them all a very worshipful thing. "But when Loki Laufeyarson saw this, it pleased him ill that Baldr took no hurt. He went to Fensalir to Frigg, and made himself into the likeness of a woman. Then Frigg asked if that woman knew what the Æsir did at the Thing. She said that all were shooting at Baldr, and moreover, that he took no hurt. Then said Frigg: 'Neither weapons nor trees may hurt Baldr: I have taken oaths of them all.' Then the woman asked: 'Have all things taken oaths to spare Baldr?' and Frigg answered: 'There grows a tree-sprout alone westward of Valhall: it is called Mistletoe; I thought it too young to ask the oath of.' Then straightway the woman turned away; but Loki took Mistletoe and pulled it up and went to the Thing. -
Thor's Return of the Giant Geirrod's Red-Hot Missile Seen in a Cosmic Context
Thor’s Return of the Giant Geirrod’s Red-Hot Missile Seen in a Cosmic Context EMILY LYLE University of Edinburgh Abstract Discussion of the specific episode is preceded by a brief presentation of current theory concerning Indo-European myth in its cosmological framework to provide context. In the cosmological view sketched by Michael Witzel inThe Origins of the World’s Mythologies, the hero/young god must engage in a series of feats to create the conditions for human life to flourish. I have suggested that the conditions before the hero’s actions in the Indo-European context are envisaged as the extremes: too close; too hot; too dry; and too wet. It is argued that this particular threat is ‘too hot’ and comes from a giant figure who is one of the old gods, probably identifiable as Odin. When Geirrod throws a red-hot missile at Thor, Thor catches it and kills the giant when he sends it back. The related stories of Thor’s visit to Utgarthaloki and Thorstein’s visit to Geirrod are also treated, and attention is drawn to Welsh and Irish parallels which make an equivalence between thrown weapon and destructive gaze. It is suggested that the story may culminate in the motif of eye as star found separately. Keywords: Edda, giants, Indo-European cosmology, Odin, Old Norse mythology, Thor In order that the proposed cosmic interpretation of the specific episode of Thor’s return of Geirrod’s missile can be received and considered, it may be helpful to provide preliminary notes on the whole cosmological approach now available to scholars. -
The Children of Odin
Conditions and Terms of Use Copyright © Heritage History 2009 Some rights reserved This text was produced and distributed by Heritage History, an organization dedicated to the preservation of classical juvenile history books, and to the promotion of the works of traditional history authors. The books which Heritage History republishes are in the public domain and are no longer protected by the original copyright. They may therefore be reproduced within the United States without paying a royalty to the author. The text and pictures used to produce this version of the work, however, are the property of Heritage History and are licensed to individual users with some restrictions. These restrictions are imposed for the purpose of protecting the integrity of the work itself, for preventing plagiarism, and for helping to assure that compromised or incomplete versions of the work are not widely disseminated. In order to preserve information regarding the origin of this text, a copyright by the author, and a Heritage History distribution date are included at the foot of every page of text. We request all electronic and printed versions of this text include these markings and that users adhere to the following restrictions. 1) This text may be reproduced for personal or educational purposes as long as the original copyright and Heritage History version number are faithfully reproduced. 2) You may not alter this text or try to pass off all or any part of it as your own work. 3) You may not distribute copies of this text for commercial purposes unless you have the prior written consent of Heritage History. -
Old Germanic Heritage in Metal Music
Lorin Renodeyn Historical Linguistics and Literature Studies Old Germanic Heritage In Metal Music A Comparative Study Of Present-day Metal Lyrics And Their Old Germanic Sources Promotor: Prof. Dr. Luc de Grauwe Vakgroep Duitse Taalkunde Preface In recent years, heathen past of Europe has been experiencing a small renaissance. Especially the Old Norse / Old Germanic neo-heathen (Ásatrú) movement has gained popularity in some circles and has even been officially accepted as a religion in Iceland and Norway among others1. In the world of music, this renaissance has led to the development of several sub-genres of metal music, the so-called ‘folk metal’, ‘Viking Metal’ and ‘Pagan Metal’ genres. Acknowledgements First and foremost I would like to thank my promoter, prof. dr. Luc de Grauwe, for allowing me to choose the subject for this dissertation and for his guidance in the researching process. Secondly I would like to thank Sofie Vanherpen for volunteering to help me with practical advice on the writing process, proof reading parts of this dissertation, and finding much needed academic sources. Furthermore, my gratitude goes out to Athelstan from Forefather and Sebas from Heidevolk for their co- operation in clarifying the subjects of songs and providing information on the sources used in the song writing of their respective bands. I also want to thank Cris of Svartsot for providing lyrics, translations, track commentaries and information on how Svartsot’s lyrics are written. Last but not least I want to offer my thanks to my family and friends who have pointed out interesting facts and supported me in more than one way during the writing of this dissertation.